Śrīmad Bhāgavatam |Canto 9 Chapter 4
Ambarīṣa Mahārāja Offended by Durvāsā Muni
yaṁ tataṁ bhrātaraḥ kavim
yaviṣṭhaṁ vyabhajan dāyaṁ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; nābhāgaḥ — Nābhāga; nabhaga-apatyam — was the son of Mahārāja Nabhaga; yam — unto whom; tatam — the father; bhrātaraḥ — the elder brothers; kavim — the learned; yaviṣṭham — the youngest; vyabhajan — divided; dāyam — the property; brahmacāriṇam — having accepted the life of a brahmacārī perpetually (naiṣṭhika); āgatam — returned.
Śukadeva Gosvāmī said: The son of Nabhaga named Nābhāga lived for a long time at the place of his spiritual master. Therefore, his brothers thought that he was not going to become a gṛhastha and would not return. Consequently, without providing a share for him, they divided the property of their father among themselves. When Nābhāga returned from the place of his spiritual master, they gave him their father as his share.
bhrātaro ’bhāṅkta kiṁ mahyaṁ
bhajāma pitaraṁ tava
tvāṁ mamāryās tatābhāṅkṣur
mā putraka tad ādṛthāḥ
bhrātaraḥ — O my brothers; abhāṅkta — have you given as the share of our father’s property; kim — what; mahyam — unto me; bhajāma — we allot; pitaram — the father himself; tava — as your share; tvām — you; mama — unto me; āryāḥ — my elder brothers; tata — O my father; abhāṅkṣuḥ — have given the share; mā — do not; putraka — O my dear son; tat — to this statement; ādṛthāḥ — give any importance.
Nābhāga inquired, “My dear brothers, what have you given to me as my share of our father’s property?” His elder brothers answered, “We have kept our father as your share.” But when Nābhāga went to his father and said, “My dear father, my elder brothers have given you as my share of property,” the father replied, “My dear son, do not rely upon their cheating words. I am not your property.”
ime aṅgirasaḥ satram
āsate ’dya sumedhasaḥ
ṣaṣṭhaṁ ṣaṣṭham upetyāhaḥ
kave muhyanti karmaṇi
ime — all these; aṅgirasaḥ — descendants of the dynasty of Aṅgirā; satram — sacrifice; āsate — are performing; adya — today; sumedhasaḥ — who are all very intelligent; ṣaṣṭham — sixth; ṣaṣṭham — sixth; upetya — after achieving; ahaḥ — day; kave — O best of learned men; muhyanti — become bewildered; karmaṇi — in discharging fruitive activities.
Nābhāga’s father said: All the descendants of Aṅgirā are now going to perform a great sacrifice, but although they are very intelligent, on every sixth day they will be bewildered in performing sacrifice and will make mistakes in their daily duties.
tāṁs tvaṁ śaṁsaya sūkte dve
te svar yanto dhanaṁ satra-
dāsyanti te ’tha tān arccha
tathā sa kṛtavān yathā
tasmai dattvā yayuḥ svargaṁ
tān — to all of them; tvam — yourself; śaṁsaya — describe; sūkte — Vedic hymns; dve — two; vaiśvadeve — in connection with Vaiśvadeva, the Supreme Personality of Godhead; mahātmanaḥ — to all of those great souls; te — they; svaḥ yantaḥ — while going to their respective destinations in the heavenly planets; dhanam — the wealth; satra-pariśeṣitam — which remains after the end of the yajña; ātmanaḥ — their own property; dāsyanti — will deliver; te — unto you; atha — therefore; tān — to them; arccha — go there; tathā — in that way (according to his father’s orders); saḥ — he (Nābhāga); kṛtavān — executed; yathā — as advised by his father; tasmai — unto him; dattvā — after giving; yayuḥ — went; svargam — to the heavenly planets; te — all of them; satra-pariśeṣaṇam — remnants of yajña.
Nābhāga’s father continued: “Go to those great souls and describe two Vedic hymns pertaining to Vaiśvadeva. When the great sages have completed the sacrifice and are going to the heavenly planets, they will give you the remnants of the money they have received from the sacrifice. Therefore, go there immediately.” Thus Nābhāga acted exactly according to the advice of his father, and the great sages of the Aṅgirā dynasty gave him all their wealth and then went to the heavenly planets.
taṁ kaścit svīkariṣyantaṁ
mamedaṁ vāstukaṁ vasu
tam — unto Nābhāga; kaścit — someone; svīkariṣyantam — while accepting the riches given by the great sages; puruṣaḥ — a person; kṛṣṇa-darśanaḥ — black-looking; uvāca — said; uttarataḥ — from the north; abhyetya — coming; mama — my; idam — these; vāstukam — remnants of the sacrifice; vasu — all the riches.
Thereafter, while Nābhāga was accepting the riches, a black-looking person from the north came to him and said, “All the wealth from this sacrificial arena belongs to me.”
mamedam ṛṣibhir dattam
iti tarhi sma mānavaḥ
syān nau te pitari praśnaḥ
pṛṣṭavān pitaraṁ yathā
mama — my; idam — all these; ṛṣibhiḥ — by the great saintly persons; dattam — have been delivered; iti — thus; tarhi — therefore; sma — indeed; mānavaḥ — Nābhāga; syāt — let there be; nau — of ourselves; te — your; pitari — unto the father; praśnaḥ — an inquiry; pṛṣṭavān — he also inquired; pitaram — from his father; yathā — as requested.
Nābhāga then said, “These riches belong to me. The great saintly persons have delivered them to me.” When Nābhāga said this, the black-looking person replied, “Let us go to your father and ask him to settle our disagreement.” In accordance with this, Nābhāga inquired from his father.
ucchiṣṭam ṛṣayaḥ kvacit
cakrur hi bhāgaṁ rudrāya
sa devaḥ sarvam arhati
yajña-vāstu-gatam — things belonging to the sacrificial arena; sarvam — everything; ucchiṣṭam — remnants; ṛṣayaḥ — the great sages; kvacit — sometimes, in the Dakṣa-yajña; cakruḥ — did so; hi — indeed; bhāgam — share; rudrāya — unto Lord Śiva; saḥ — that; devaḥ — demigod; sarvam — everything; arhati — deserves.
The father of Nābhāga said: Whatever the great sages sacrificed in the arena of the Dakṣa-yajña, they offered to Lord Śiva as his share. Therefore, everything in the sacrificial arena certainly belongs to Lord Śiva.
nābhāgas taṁ praṇamyāha
taveśa kila vāstukam
ity āha me pitā brahmañ
chirasā tvāṁ prasādaye
nābhāgaḥ — Nābhāga; tam — unto him (Lord Śiva); praṇamya — offering obeisances; āha — said; tava — yours; īśa — O lord; kila — certainly; vāstukam — everything in the arena of sacrifice; iti — thus; āha — said; me — my; pitā — father; brahman — O brāhmaṇa; śirasā — bowing my head; tvām — unto you; prasādaye — I am begging your mercy.
Thereupon, after offering obeisances to Lord Śiva, Nābhāga said: O worshipable lord, everything in this arena of sacrifice is yours. This is the assertion of my father. Now, with great respect, I bow my head before you, begging your mercy.
yat te pitāvadad dharmaṁ
tvaṁ ca satyaṁ prabhāṣase
dadāmi te mantra-dṛśo
jñānaṁ brahma sanātanam
yat — whatever; te — your; pitā — father; avadat — explained; dharmam — truth; tvam ca — you also; satyam — truth; prabhāṣase — are speaking; dadāmi — I shall give; te — unto you; mantra-dṛśaḥ — who know the science of mantra; jñānam — knowledge; brahma — transcendental; sanātanam — eternal.
Lord Śiva said: Whatever your father has said is the truth, and you also are speaking the same truth. Therefore, I, who know the Vedic mantras, shall explain transcendental knowledge to you.
gṛhāṇa draviṇaṁ dattaṁ
ity uktvāntarhito rudro
gṛhāṇa — please take now; draviṇam — all the wealth; dattam — is given (to you by me); mat-satra-pariśeṣitam — the remnants of the sacrifice executed on my behalf; iti uktvā — after speaking like this; antarhitaḥ — disappeared; rudraḥ — Lord Śiva; bhagavān — the most powerful demigod; dharma-vatsalaḥ — adherent to the principles of religion.
Lord Śiva said, “Now you may take all the wealth remaining from the sacrifice, for I give it to you.” After saying this, Lord Śiva, who is most adherent to the religious principles, disappeared from that place.
ya etat saṁsmaret prātaḥ
sāyaṁ ca susamāhitaḥ
kavir bhavati mantra-jño
gatiṁ caiva tathātmanaḥ
yaḥ — anyone who; etat — about this incident; saṁsmaret — may remember; prātaḥ — in the morning; sāyam ca — and in the evening; susamāhitaḥ — with great attention; kaviḥ — learned; bhavati — becomes; mantra-jñaḥ — well aware of all Vedic mantras; gatim — the destination; ca — also; eva — indeed; tathā ātmanaḥ — like that of the self-realized soul.
If one hears and chants or remembers this narration in the morning and evening with great attention, he certainly becomes learned, experienced in understanding the Vedic hymns, and expert in self-realization.
nābhāgād ambarīṣo ’bhūn
nāspṛśad brahma-śāpo ’pi
yaṁ na pratihataḥ kvacit
nābhāgāt — from Nābhāga; ambarīṣaḥ — Mahārāja Ambarīṣa; abhūt — took birth; mahā-bhāgavataḥ — the most exalted devotee; kṛtī — very celebrated; na aspṛśat — could not touch; brahma-śāpaḥ api — even the curse of a brāhmaṇa; yam — unto whom (Ambarīṣa Mahārāja); na — neither; pratihataḥ — failed; kvacit — at any time.
From Nābhāga, Mahārāja Ambarīṣa took birth. Mahārāja Ambarīṣa was an exalted devotee, celebrated for his great merits. Although he was cursed by an infallible brāhmaṇa, the curse could not touch him.
bhagavañ chrotum icchāmi
rājarṣes tasya dhīmataḥ
na prābhūd yatra nirmukto
śrī-rājā uvāca — King Parīkṣit inquired; bhagavan — O great brāhmaṇa; śrotum icchāmi — I wish to hear (from you); rājarṣeḥ — of the great King Ambarīṣa; tasya — of him; dhīmataḥ — who was such a greatly sober personality; na — not; prābhūt — could act; yatra — upon whom (Mahārāja Ambarīṣa); nirmuktaḥ — being released; brahma-daṇḍaḥ — the curse of a brāhmaṇa; duratyayaḥ — which is insurmountable.
King Parīkṣit inquired: O great personality, Mahārāja Ambarīṣa was certainly most exalted and meritorious in character. I wish to hear about him. How surprising it is that the curse of a brāhmaṇa, which is insurmountable, could not act upon him.
avyayāṁ ca śriyaṁ labdhvā
vibhavaṁ cātulaṁ bhuvi
mene ’tidurlabhaṁ puṁsāṁ
sarvaṁ tat svapna-saṁstutam
tamo viśati yat pumān
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; ambarīṣaḥ — King Ambarīṣa; mahā-bhāgaḥ — the greatly fortunate king; sapta-dvīpavatīm — consisting of seven islands; mahīm — the whole world; avyayām ca — and inexhaustible; śriyam — beauty; labdhvā — after achieving; vibhavam ca — and opulences; atulam — unlimited; bhuvi — in this earth; mene — he decided; ati-durlabham — which is rarely obtained; puṁsām — of many persons; sarvam — everything (he had obtained); tat — that which; svapna-saṁstutam — as if imagined in a dream; vidvān — completely understanding; vibhava-nirvāṇam — the annihilation of that opulence; tamaḥ — ignorance; viśati — fallen into; yat — because of which; pumān — a person.
Śukadeva Gosvāmī said: Mahārāja Ambarīṣa, the most fortunate personality, achieved the rule of the entire world, consisting of seven islands, and achieved inexhaustible, unlimited opulence and prosperity on earth. Although such a position is rarely obtained, Mahārāja Ambarīṣa did not care for it at all, for he knew very well that all such opulence is material. Like that which is imagined in a dream, such opulence will ultimately be destroyed. The King knew that any nondevotee who attains such opulence merges increasingly into material nature’s mode of darkness.
tad-bhakteṣu ca sādhuṣu
prāpto bhāvaṁ paraṁ viśvaṁ
yenedaṁ loṣṭravat smṛtam
vāsudeve — unto the all-pervading Supreme Personality; bhagavati — unto the Supreme Personality of Godhead; tat-bhakteṣu — unto His devotees; ca — also; sādhuṣu — unto the saintly persons; prāptaḥ — one who has achieved; bhāvam — reverence and devotion; param — transcendental; viśvam — the whole material universe; yena — by which (spiritual consciousness); idam — this; loṣṭra-vat — as insignificant as a piece of stone; smṛtam — is accepted (by such devotees).
Mahārāja Ambarīṣa was a great devotee of the Supreme Personality of Godhead, Vāsudeva, and of the saintly persons who are the Lord’s devotees. Because of this devotion, he thought of the entire universe as being as insignificant as a piece of stone.
sa vai manaḥ kṛṣṇa-padāravindayor
karau harer mandira-mārjanādiṣu
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
pādau hareḥ kṣetra-padānusarpaṇe
kāmaṁ ca dāsye na tu kāma-kāmyayā
saḥ — he (Mahārāja Ambarīṣa); vai — indeed; manaḥ — his mind; kṛṣṇa-pada-aravindayoḥ — (fixed) upon the two lotus feet of Lord Kṛṣṇa; vacāṁsi — his words; vaikuṇṭha-guṇa-anuvarṇane — describing the glories of Kṛṣṇa; karau — his two hands; hareḥ mandira-mārjana-ādiṣu — in activities like cleansing the temple of Hari, the Supreme Personality of Godhead; śrutim — his ear; cakāra — engaged; acyuta — of or about Kṛṣṇa, who never falls down; sat-kathā-udaye — in hearing the transcendental narrations; mukunda-liṅga-ālaya-darśane — in seeing the Deity and temples and holy dhāmas of Mukunda; dṛśau — his two eyes; tat-bhṛtya — of the servants of Kṛṣṇa; gātra-sparśe — in touching the bodies; aṅga-saṅgamam — contact of his body; ghrāṇam ca — and his sense of smell; tat-pāda — of His lotus feet; saroja — of the lotus flower; saurabhe — in (smelling) the fragrance; śrīmat-tulasyāḥ — of the tulasī leaves; rasanām — his tongue; tat-arpite — in the prasāda offered to the Lord; pādau — his two legs; hareḥ — of the Personality of Godhead; kṣetra — holy places like the temple or Vṛndāvana and Dvārakā; pada-anusarpaṇe — walking to those places; śiraḥ — the head; hṛṣīkeśa — of Kṛṣṇa, the master of the senses; pada-abhivandane — in offering obeisances to the lotus feet; kāmam ca — and his desires; dāsye — in being engaged as a servant; na — not; tu — indeed; kāma-kāmyayā — with a desire for sense gratification; yathā — as; uttamaśloka-jana-āśrayā — if one takes shelter of a devotee such as Prahlāda; ratiḥ — attachment.
Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. He engaged his eyes in seeing the Deity of Kṛṣṇa, Kṛṣṇa’s temples and Kṛṣṇa’s places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the Lord’s devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord’s prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.
evaṁ sadā karma-kalāpam ātmanaḥ
pare ’dhiyajñe bhagavaty adhokṣaje
sarvātma-bhāvaṁ vidadhan mahīm imāṁ
tan-niṣṭha-viprābhihitaḥ śaśāsa ha
evam — thus (living a devotional life); sadā — always; karma-kalāpam — the prescribed occupational duties as a kṣatriya king; ātmanaḥ — of himself, personally (the head of the state); pare — unto the supreme transcendence; adhiyajñe — unto the supreme proprietor, the supreme enjoyer; bhagavati — unto the Supreme Personality of Godhead; adhokṣaje — unto He who is beyond material sense perception; sarva-ātma-bhāvam — all different varieties of devotional service; vidadhat — executing, offering; mahīm — the planet earth; imām — this; tat-niṣṭha — who are faithful devotees of the Lord; vipra — by such brāhmaṇas; abhihitaḥ — directed; śaśāsa — ruled; ha — in the past.
In performing his prescribed duties as king, Mahārāja Ambarīṣa always offered the results of his royal activities to the Supreme Personality of Godhead, Kṛṣṇa, who is the enjoyer of everything and is beyond the perception of material senses. He certainly took advice from brāhmaṇas who were faithful devotees of the Lord, and thus he ruled the planet earth without difficulty.
īje ’śvamedhair adhiyajñam īśvaraṁ
dhanvany abhisrotam asau sarasvatīm
īje — worshiped; aśvamedhaiḥ — by performing the horse sacrifice yajñas; adhiyajñam — to satisfy the master of all yajñas; īśvaram — the Supreme Personality of Godhead; mahā-vibhūtyā — with great opulence; upacita-aṅga-dakṣiṇaiḥ — with all prescribed paraphernalia and contributions of dakṣiṇā to the brāhmaṇas; tataiḥ — executed; vasiṣṭha-asita-gautama-ādibhiḥ — by such brāhmaṇas as Vasiṣṭha, Asita and Gautama; dhanvani — in the desert; abhisrotam — inundated by the water of the river; asau — Mahārāja Ambarīṣa; sarasvatīm — on the bank of the Sarasvatī.
In desert countries where there flowed the river Sarasvatī, Mahārāja Ambarīṣa performed great sacrifices like the aśvamedha-yajña and thus satisfied the master of all yajñas, the Supreme Personality of Godhead. Such sacrifices were performed with great opulence and suitable paraphernalia and with contributions of dakṣiṇā to the brāhmaṇas, who were supervised by great personalities like Vasiṣṭha, Asita and Gautama, representing the king, the performer of the sacrifices.
yasya kratuṣu gīrvāṇaiḥ
sadasyā ṛtvijo janāḥ
yasya — of whom (Mahārāja Ambarīṣa); kratuṣu — in sacrifices (performed by him); gīrvāṇaiḥ — with the demigods; sadasyāḥ — members for executing the sacrifice; ṛtvijaḥ — the priests; janāḥ — and other expert men; tulya-rūpāḥ — appearing exactly like; ca — and; animiṣāḥ — with unblinking eyes like those of the demigods; vyadṛśyanta — being seen; su-vāsasaḥ — well dressed with valuable garments.
In the sacrifice arranged by Mahārāja Ambarīṣa, the members of the assembly and the priests [especially hotā, udgātā, brahmā and adhvaryu] were gorgeously dressed, and they all looked exactly like demigods. They eagerly saw to the proper performance of the yajña.
svargo na prārthito yasya
svargaḥ — life in the heavenly planets; na — not; prārthitaḥ — a subject for aspiration; yasya — of whom (Ambarīṣa Mahārāja); manujaiḥ — by the citizens; amara-priyaḥ — very dear even to the demigods; śṛṇvadbhiḥ — who were accustomed to hear; upagāyadbhiḥ — and accustomed to chant; uttamaśloka — of the Supreme Personality of Godhead; ceṣṭitam — about the glorious activities.
The citizens of the state of Mahārāja Ambarīṣa were accustomed to chanting and hearing about the glorious activities of the Personality of Godhead. Thus they never aspired to be elevated to the heavenly planets, which are extremely dear even to the demigods.
saṁvardhayanti yat kāmāḥ
durlabhā nāpi siddhānāṁ
mukundaṁ hṛdi paśyataḥ
saṁvardhayanti — increase happiness; yat — because; kāmāḥ — such aspirations; svā-rājya — situated in his own constitutional position of rendering service to the Lord; paribhāvitāḥ — saturated with such aspirations; durlabhāḥ — very rarely obtained; na — not; api — also; siddhānām — of the great mystics; mukundam — Kṛṣṇa, the Supreme Personality of Godhead; hṛdi — within the core of the heart; paśyataḥ — persons always accustomed to seeing Him.
Those who are saturated with the transcendental happiness of rendering service to the Supreme Personality of Godhead are uninterested even in the achievements of great mystics, for such achievements do not enhance the transcendental bliss felt by a devotee who always thinks of Kṛṣṇa within the core of his heart.
sa itthaṁ bhakti-yogena
sva-dharmeṇa hariṁ prīṇan
sarvān kāmān śanair jahau
saḥ — he (Ambarīṣa Mahārāja); ittham — in this way; bhakti-yogena — by performing transcendental loving service to the Lord; tapaḥ-yuktena — which is simultaneously the best process of austerity; pārthivaḥ — the King; sva-dharmeṇa — by his constitutional activities; harim — unto the Supreme Lord; prīṇan — satisfying; sarvān — all varieties of; kāmān — material desires; śanaiḥ — gradually; jahau — gave up.
The king of this planet, Mahārāja Ambarīṣa, thus performed devotional service to the Lord and in this endeavor practiced severe austerity. Always satisfying the Supreme Personality of Godhead by his constitutional activities, he gradually gave up all material desires.
gṛheṣu dāreṣu suteṣu bandhuṣu
ananta-kośeṣv akarod asan-matim
gṛheṣu — in the homes; dāreṣu — in wives; suteṣu — in children; bandhuṣu — in friends and relatives; dvipa-uttama — in the best of powerful elephants; syandana — in nice chariots; vāji — in first-class horses; vastuṣu — in all such things; akṣayya — whose value never decreases; ratna — in jewels; ābharaṇa — in ornaments; ambara-ādiṣu — in such dresses and ornaments; ananta-kośeṣu — in an inexhaustible treasury; akarot — accepted; asat-matim — no attachment.
Mahārāja Ambarīṣa gave up all attachment to household affairs, wives, children, friends and relatives, to the best of powerful elephants, to beautiful chariots, carts, horses and inexhaustible jewels, and to ornaments, garments and an inexhaustible treasury. He gave up attachment to all of them, regarding them as temporary and material.
tasmā adād dhariś cakraṁ
tasmai — unto him (Ambarīṣa Mahārāja); adāt — gave; hariḥ — the Supreme Personality of Godhead; cakram — His disc; pratyanīka-bhaya-āvaham — the Lord’s disc, which was extremely fearful to the enemies of the Lord and His devotees; ekānta-bhakti-bhāvena — because of his performing unalloyed devotional service; prītaḥ — the Lord being so pleased; bhakta-abhirakṣaṇam — for the protection of His devotees.
Being very pleased by the unalloyed devotion of Mahārāja Ambarīṣa, the Supreme Personality of Godhead gave the King His disc, which is fearful to enemies and which always protects the devotee from enemies and adversities.
yuktaḥ sāṁvatsaraṁ vīro
ārirādhayiṣuḥ — aspiring to worship; kṛṣṇam — the Supreme Lord, Kṛṣṇa; mahiṣyā — with his queen; tulya-śīlayā — who was equally as qualified as Mahārāja Ambarīṣa; yuktaḥ — together; sāṁvatsaram — for one year; vīraḥ — the King; dadhāra — accepted; dvādaśī-vratam — the vow for observing Ekādaśī and Dvādaśī.
To worship Lord Kṛṣṇa, Mahārāja Ambarīṣa, along with his queen, who was equally qualified, observed the vow of Ekādaśī and Dvādaśī for one year.
vratānte kārtike māsi
snātaḥ kadācit kālindyāṁ
hariṁ madhuvane ’rcayat
vrata-ante — at the end of observing the vow; kārtike — in the month of Kārtika (October-November); māsi — in that month; tri-rātram — for three nights; samupoṣitaḥ — after completely observing the fast; snātaḥ — after bathing; kadācit — once upon a time; kālindyām — on the bank of the Yamunā; harim — unto the Supreme Personality of Godhead; madhuvane — in that part of the Vṛndāvana area known as Madhuvana; arcayat — worshiped the Lord.
In the month of Kārtika, after observing that vow for one year, after observing a fast for three nights and after bathing in the Yamunā, Mahārāja Ambarīṣa worshiped the Supreme Personality of Godhead, Hari, in Madhuvana.
pūjayām āsa keśavam
brāhmaṇāṁś ca mahā-bhāgān
siddhārthān api bhaktitaḥ
mahā-abhiṣeka-vidhinā — by the regulative principles for bathing the Deity; sarva-upaskara-sampadā — by all the paraphernalia for worshiping the Deity; abhiṣicya — after bathing; ambara-ākalpaiḥ — with nice clothing and ornaments; gandha-mālya — with fragrant flower garlands; arhaṇa-ādibhiḥ — and with other paraphernalia to worship the Deity; tat-gata-antara-bhāvena — his mind saturated with devotional service; pūjayām āsa — he worshiped; keśavam — unto Kṛṣṇa; brāhmaṇān ca — and the brāhmaṇas; mahā-bhāgān — who were greatly fortunate; siddha-arthān — self-satisfied, without waiting for any worship; api — even; bhaktitaḥ — with great devotion.
Following the regulative principles of mahābhiṣeka, Mahārāja Ambarīṣa performed the bathing ceremony for the Deity of Lord Kṛṣṇa with all paraphernalia, and then he dressed the Deity with fine clothing, ornaments, fragrant flower garlands and other paraphernalia for worship of the Lord. With attention and devotion, he worshiped Kṛṣṇa and all the greatly fortunate brāhmaṇas who were free from material desires.
gṛheṣu nyarbudāni ṣaṭ
bhojayitvā dvijān agre
svādv annaṁ guṇavattamam
tasya tarhy atithiḥ sākṣād
durvāsā bhagavān abhūt
gavām — cows; rukma-viṣāṇīnām — whose horns were covered with gold plate; rūpya-aṅghrīṇām — whose hooves were covered with silver plate; su-vāsasām — very nicely decorated with garments; payaḥ-śīla — with full milk bags; vayaḥ — young; rūpa — beautiful; vatsa-upaskara-sampadām — with nice calves; prāhiṇot — gave in charity; sādhu-viprebhyaḥ — unto the brāhmaṇas and saintly persons; gṛheṣu — (who arrived) in his house; nyarbudāni — ten crores (one hundred million); ṣaṭ — six times; bhojayitvā — feeding them; dvijān agre — first the brāhmaṇas; svādu annam — very tasteful eatables; guṇavat-tamam — highly delicious; labdha-kāmaiḥ — by those brāhmaṇas, being fully satisfied; anujñātaḥ — by their permission; pāraṇāya — for completing the Dvādaśī; upacakrame — was just about to observe the final ceremony; tasya — of him (Ambarīṣa); tarhi — immediately; atithiḥ — unwanted or uncalled-for guest; sākṣāt — directly; durvāsāḥ — the great mystic Durvāsā; bhagavān — very powerful; abhūt — appeared on the scene as a guest.
Thereafter, Mahārāja Ambarīṣa satisfied all the guests who arrived at his house, especially the brāhmaṇas. He gave in charity sixty crores of cows whose horns were covered with gold plate and whose hooves were covered with silver plate. All the cows were well decorated with garments and had full milk bags. They were mild-natured, young and beautiful and were accompanied by their calves. After giving these cows, the King first sumptuously fed all the brāhmaṇas, and when they were fully satisfied, he was about to observe the end of Ekādaśī, with their permission, by breaking the fast. Exactly at that time, however, Durvāsā Muni, the great and powerful mystic, appeared on the scene as an uninvited guest.
tam ānarcātithiṁ bhūpaḥ
tam — unto him (Durvāsā); ānarca — worshiped; atithim — although an uninvited guest; bhūpaḥ — the King (Ambarīṣa); pratyutthāna — by standing up; āsana — by offering a seat; arhaṇaiḥ — and by paraphernalia for worship; yayāce — requested; abhyavahārāya — for eating; pāda-mūlam — at the root of his feet; upāgataḥ — fell down.
After standing up to receive Durvāsā Muni, King Ambarīṣa offered him a seat and paraphernalia of worship. Then, sitting at his feet, the King requested the great sage to eat.
pratinandya sa tāṁ yācñāṁ
kartum āvaśyakaṁ gataḥ
nimamajja bṛhad dhyāyan
pratinandya — gladly accepting; saḥ — Durvāsā Muni; tām — that; yācñām — request; kartum — to perform; āvaśyakam — the necessary ritualistic ceremonies; gataḥ — went; nimamajja — dipped his body in the water; bṛhat — the Supreme Brahman; dhyāyan — meditating on; kālindī — of the Yamunā; salile — in the water; śubhe — very auspicious.
Durvāsā Muni gladly accepted the request of Mahārāja Ambarīṣa, but to perform the regulative ritualistic ceremonies he went to the river Yamunā. There he dipped into the water of the auspicious Yamunā and meditated upon the impersonal Brahman.
dvādaśyāṁ pāraṇaṁ prati
cintayām āsa dharma-jño
muhūrta-ardha-avaśiṣṭāyām — was remaining only for half a moment; dvādaśyām — when the Dvādaśī day; pāraṇam — the breaking of the fast; prati — to observe; cintayām āsa — began to think about; dharma-jñaḥ — one who knows the principles of religion; dvijaiḥ — by the brāhmaṇas; tat-dharma — concerning that religious principle; saṅkaṭe — in such a dangerous condition.
In the meantime, only a muhūrta of the Dvādaśī day was left on which to break the fast. Consequently, it was imperative that the fast be broken immediately. In this dangerous situation, the King consulted learned brāhmaṇas.
dvādaśyāṁ yad apāraṇe
yat kṛtvā sādhu me bhūyād
adharmo vā na māṁ spṛśet
āhur ab-bhakṣaṇaṁ viprā
hy aśitaṁ nāśitaṁ ca tat
brāhmaṇa-atikrame — in surpassing the rules of respect to the brāhmaṇas; doṣaḥ — there is a fault; dvādaśyām — on the Dvādaśī day; yat — because; apāraṇe — in not breaking the fast in due time; yat kṛtvā — after doing which action; sādhu — what is auspicious; me — unto me; bhūyāt — may so become; adharmaḥ — what is irreligious; vā — either; na — not; mām — unto me; spṛśet — may touch; ambhasā — by water; kevalena — only; atha — therefore; kariṣye — I shall execute; vrata-pāraṇam — the completion of the vow; āhuḥ — said; ap-bhakṣaṇam — drinking water; viprāḥ — O brāhmaṇas; hi — indeed; aśitam — eating; na aśitam ca — as well as not eating; tat — such an action.
The King said: “To transgress the laws of respectful behavior toward the brāhmaṇas is certainly a great offense. On the other hand, if one does not observe the breaking of the fast within the time of Dvādaśī, there is a flaw in one’s observance of the vow. Therefore, O brāhmaṇas, if you think that it will be auspicious and not irreligious, I shall break the fast by drinking water.” In this way, after consulting with the brāhmaṇas, the King reached this decision, for according to brahminical opinion, drinking water may be accepted as eating and also as not eating.
ity apaḥ prāśya rājarṣiś
dvijāgamanam eva saḥ
iti — thus; apaḥ — water; prāśya — after drinking; rājarṣiḥ — the great King Ambarīṣa; cintayan — meditating upon; manasā — by the mind; acyutam — the Supreme Personality of Godhead; pratyacaṣṭa — began to wait; kuru-śreṣṭha — O best of the Kuru kings; dvija-āgamanam — the return of Durvāsā Muni, the great mystic brāhmaṇa; eva — indeed; saḥ — the King.
O best of the Kuru dynasty, after he drank some water, King Ambarīṣa, meditating upon the Supreme Personality of Godhead within his heart, waited for the return of the great mystic Durvāsā Muni.
bubudhe ceṣṭitaṁ dhiyā
durvāsāḥ — the great sage; yamunā-kūlāt — from the bank of the river Yamunā; kṛta — had been performed; āvaśyakaḥ — he by whom the necessary ritualistic ceremonies; āgataḥ — returned; rājñā — by the King; abhinanditaḥ — being well received; tasya — his; bubudhe — could understand; ceṣṭitam — performance; dhiyā — by intelligence.
After executing the ritualistic ceremonies to be performed at noon, Durvāsā returned from the bank of the Yamunā. The King received him well, offering all respects, but Durvāsā Muni, by his mystic power, could understand that King Ambarīṣa had drunk water without his permission.
bubhukṣitaś ca sutarāṁ
manyunā — agitated by great anger; pracalat-gātraḥ — his body trembling; bhru-kuṭī — by the eyebrows; kuṭila — curved; ānanaḥ — face; bubhukṣitaḥ ca — and hungry at the same time; sutarām — very much; kṛta-añjalim — to Ambarīṣa Mahārāja, who stood there with folded hands; abhāṣata — he addressed.
Still hungry, Durvāsā Muni, his body trembling, his face curved and his eyebrows crooked in a frown, angrily spoke as follows to King Ambarīṣa, who stood before him with folded hands.
aho asya nṛ-śaṁsasya
aho — alas; asya — of this man; nṛ-śaṁsasya — who is so cruel; śriyā unmattasya — puffed up because of great opulence; paśyata — everyone just see; dharma-vyatikramam — the transgression of the regulative principles of religion; viṣṇoḥ abhaktasya — who is not a devotee of Lord Viṣṇu; īśa-māninaḥ — considering himself the Supreme Lord, independent of everything.
Alas, just see the behavior of this cruel man! He is not a devotee of Lord Viṣṇu. Being proud of his material opulence and his position, he considers himself God. Just see how he has transgressed the laws of religion.
yo mām atithim āyātam
ātithyena nimantrya ca
adattvā bhuktavāṁs tasya
sadyas te darśaye phalam
yaḥ — this man who; mām — unto me; atithim — who, being an uninvited guest; āyātam — had come here; ātithyena — with the reception of a guest; nimantrya — after inviting me; ca — also; adattvā — without giving (food); bhuktavān — has himself eaten; tasya — of him; sadyaḥ — immediately; te — of you; darśaye — I shall show; phalam — the result.
Mahārāja Ambarīṣa, you have invited me to eat as a guest, but instead of feeding me, you yourself have eaten first. Because of your misbehavior, I shall show you something to punish you.
evaṁ bruvāṇa utkṛtya
tayā sa nirmame tasmai
evam — thus; bruvāṇaḥ — speaking (Durvāsā Muni); utkṛtya — uprooting; jaṭām — a bunch of hair; roṣa-pradīpitaḥ — being reddish because he was very angry; tayā — by that bunch of hair from his head; saḥ — Durvāsā Muni; nirmame — created; tasmai — to punish Mahārāja Ambarīṣa; kṛtyām — a demon; kāla-anala-upamām — appearing just like the blazing fire of devastation.
As Durvāsā Muni said this, his face became red with anger. Uprooting a bunch of hair from his head, he created a demon resembling the blazing fire of devastation to punish Mahārāja Ambarīṣa.
tām āpatantīṁ jvalatīm
asi-hastāṁ padā bhuvam
na cacāla padān nṛpaḥ
tām — that (demon); āpatantīm — coming forward to attack him; jvalatīm — blazing like fire; asi-hastām — with a trident in his hand; padā — with his footstep; bhuvam — the surface of the earth; vepayantīm — causing to tremble; samudvīkṣya — seeing him perfectly; na — not; cacāla — moved; padāt — from his place; nṛpaḥ — the King.
Taking a trident in his hand and making the surface of the earth tremble with his footsteps, that blazing creature came before Mahārāja Ambarīṣa. But the King, upon seeing him, was not at all disturbed and did not move even slightly from his position.
prāg diṣṭaṁ bhṛtya-rakṣāyāṁ
dadāha kṛtyāṁ tāṁ cakraṁ
kruddhāhim iva pāvakaḥ
prāk diṣṭam — as previously arranged; bhṛtya-rakṣāyām — for the protection of his servants; puruṣeṇa — by the Supreme Person; mahā-ātmanā — by the Supersoul; dadāha — burnt to ashes; kṛtyām — that created demon; tām — him; cakram — the disc; kruddha — angry; ahim — a serpent; iva — like; pāvakaḥ — fire.
As fire in the forest immediately burns to ashes an angry snake, so, by the previous order of the Supreme Personality of Godhead, His disc, the Sudarśana cakra, immediately burnt to ashes the created demon to protect the Lord’s devotee.
sva-prayāsaṁ ca niṣphalam
durvāsā dudruve bhīto
tat — of that disc; abhidravat — moving toward him; udvīkṣya — after seeing; sva-prayāsam — his own attempt; ca — and; niṣphalam — having failed; durvāsāḥ — Durvāsā Muni; dudruve — began to run; bhītaḥ — full of fear; dikṣu — in every direction; prāṇa-parīpsayā — with a desire to save his life.
Upon seeing that his own attempt had failed and that the Sudarśana cakra was moving toward him, Durvāsā Muni became very frightened and began to run in all directions to save his life.
tam anvadhāvad bhagavad-rathāṅgaṁ
dāvāgnir uddhūta-śikho yathāhim
tathānuṣaktaṁ munir īkṣamāṇo
guhāṁ vivikṣuḥ prasasāra meroḥ
tam — unto Durvāsā; anvadhāvat — began to follow; bhagavat-ratha-aṅgam — the disc appearing from the wheel of the Lord’s chariot; dāva-agniḥ — like a forest fire; uddhūta — blazing high; śikhaḥ — having flames; yathā ahim — as it follows a snake; tathā — in the same way; anuṣaktam — as if touching Durvāsā Muni’s back; muniḥ — the sage; īkṣamāṇaḥ — seeing like that; guhām — a cave; vivikṣuḥ — wanted to enter; prasasāra — began to move quickly; meroḥ — of Meru Mountain.
As the blazing flames of a forest fire pursue a snake, the disc of the Supreme Personality of Godhead began following Durvāsā Muni. Durvāsā Muni saw that the disc was almost touching his back, and thus he ran very swiftly, desiring to enter a cave of Sumeru Mountain.
diśo nabhaḥ kṣmāṁ vivarān samudrān
lokān sapālāṁs tridivaṁ gataḥ saḥ
yato yato dhāvati tatra tatra
sudarśanaṁ duṣprasahaṁ dadarśa
diśaḥ — all directions; nabhaḥ — in the sky; kṣmām — on the surface of the earth; vivarān — within the holes; samudrān — within the seas; lokān — all places; sa-pālān — as well as their rulers; tridivam — the heavenly planets; gataḥ — gone; saḥ — Durvāsā Muni; yataḥ yataḥ — wheresoever; dhāvati — he went; tatra tatra — there, everywhere; sudarśanam — the disc of the Lord; duṣprasaham — extremely fearful; dadarśa — Durvāsā Muni saw.
Just to protect himself, Durvāsā Muni fled everywhere, in all directions — in the sky, on the surface of the earth, in caves, in the ocean, on different planets of the rulers of the three worlds, and even on the heavenly planets — but wherever he went he immediately saw following him the unbearable fire of the Sudarśana cakra.
alabdha-nāthaḥ sa sadā kutaścit
santrasta-citto ’raṇam eṣamāṇaḥ
devaṁ viriñcaṁ samagād vidhātas
trāhy ātma-yone ’jita-tejaso mām
alabdha-nāthaḥ — without getting the shelter of a protector; saḥ — Durvāsā Muni; sadā — always; kutaścit — somewhere; santrasta-cittaḥ — with a fearful heart; araṇam — a person who can give shelter; eṣamāṇaḥ — seeking; devam — at last to the chief demigod; viriñcam — Lord Brahmā; samagāt — approached; vidhātaḥ — O my lord; trāhi — kindly protect; ātma-yone — O Lord Brahmā; ajita-tejasaḥ — from the fire released by Ajita, the Supreme Personality of Godhead; mām — unto me.
With a fearful heart, Durvāsā Muni went here and there seeking shelter, but when he could find no shelter, he finally approached Lord Brahmā and said, “O my lord, O Lord Brahmā, kindly protect me from the blazing Sudarśana cakra sent by the Supreme Personality of Godhead.”
sthānaṁ madīyaṁ saha-viśvam etat
bhrū-bhaṅga-mātreṇa hi sandidhakṣoḥ
kālātmano yasya tirobhaviṣyati
ahaṁ bhavo dakṣa-bhṛgu-pradhānāḥ
sarve vayaṁ yan-niyamaṁ prapannā
mūrdhnyārpitaṁ loka-hitaṁ vahāmaḥ
śrī-brahmā uvāca — Lord Brahmā said; sthānam — the place where I am; madīyam — my residence, Brahmaloka; saha — with; viśvam — the whole universe; etat — this; krīḍā-avasāne — at the end of the period for the pastimes of the Supreme Personality of Godhead; dvi-parārdha-saṁjñe — the time known as the end of a dvi-parārdha; bhrū-bhaṅga-mātreṇa — simply by the flicking of the eyebrows; hi — indeed; sandidhakṣoḥ — of the Supreme Personality of Godhead, when He desires to burn the whole universe; kāla-ātmanaḥ — of the form of destruction; yasya — of whom; tirobhaviṣyati — will be vanquished; aham — I; bhavaḥ — Lord Śiva; dakṣa — Prajāpati Dakṣa; bhṛgu — the great saint Bhṛgu; pradhānāḥ — and others headed by them; prajā-īśa — the controllers of the prajās; bhūta-īśa — the controllers of the living entities; sura-īśa — the controllers of the demigods; mukhyāḥ — headed by them; sarve — all of them; vayam — we also; yat-niyamam — whose regulative principle; prapannāḥ — are surrendered; mūrdhnyā arpitam — bowing our heads; loka-hitam — for the benefit of all living entities; vahāmaḥ — carry out the orders ruling over the living entities.
Lord Brahmā said: At the end of the dvi-parārdha, when the pastimes of the Lord come to an end, Lord Viṣṇu, by a flick of His eyebrows, vanquishes the entire universe, including our places of residence. Such personalities as me and Lord Śiva, as well as Dakṣa, Bhṛgu and similar great saints of which they are the head, and also the rulers of the living entities, the rulers of human society and the rulers of the demigods — all of us surrender to that Supreme Personality of Godhead, Lord Viṣṇu, bowing our heads, to carry out His orders for the benefit of all living entities.
durvāsāḥ śaraṇaṁ yātaḥ
pratyākhyātaḥ — being refused; viriñcena — by Lord Brahmā; viṣṇu-cakra-upatāpitaḥ — being scorched by the blazing fire of Lord Viṣṇu’s disc; durvāsāḥ — the great mystic named Durvāsā; śaraṇam — for shelter; yātaḥ — went; śarvam — unto Lord Śiva; kailāsa-vāsinam — the resident of the place known as Kailāsa.
When Durvāsā, who was greatly afflicted by the blazing fire of the Sudarśana cakra, was thus refused by Lord Brahmā, he tried to take shelter of Lord Śiva, who always resides on his planet, known as Kailāsa.
vayaṁ na tāta prabhavāma bhūmni
yasmin pare ’nye ’py aja-jīva-kośāḥ
bhavanti kāle na bhavanti hīdṛśāḥ
sahasraśo yatra vayaṁ bhramāmaḥ
śrī-śaṅkaraḥ uvāca — Lord Śiva said; vayam — we; na — not; tāta — O my dear son; prabhavāmaḥ — sufficiently able; bhūmni — unto the great Supreme Personality of Godhead; yasmin — in whom; pare — in the Transcendence; anye — others; api — even; aja — Lord Brahmā; jīva — living entities; kośāḥ — the universes; bhavanti — can become; kāle — in due course of time; na — not; bhavanti — can become; hi — indeed; īdṛśāḥ — like this; sahasraśaḥ — many thousands and millions; yatra — wherein; vayam — all of us; bhramāmaḥ — are rotating.
Lord Śiva said: My dear son, I, Lord Brahmā and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord.
ahaṁ sanat-kumāraś ca
nārado bhagavān ajaḥ
devalo dharma āsuriḥ
vidāma na vayaṁ sarve
śastraṁ durviṣahaṁ hi naḥ
tam evaṁ śaraṇaṁ yāhi
haris te śaṁ vidhāsyati
aham — I; sanat-kumāraḥ ca — and the four Kumāras (Sanaka, Sanātana, Sanat-kumāra and Sananda); nāradaḥ — the heavenly sage Nārada; bhagavān ajaḥ — the supreme creature of the universe, Lord Brahmā; kapilaḥ — the son of Devahūti; apāntaratamaḥ — Vyāsadeva; devalaḥ — the great sage Devala; dharmaḥ — Yamarāja; āsuriḥ — the great saint Āsuri; marīci — the great saint Marīci; pramukhāḥ — headed by; ca — also; anye — others; siddha-īśāḥ — all of them perfect in their knowledge; pāra-darśanāḥ — they have seen the end of all knowledge; vidāmaḥ — can understand; na — not; vayam — all of us; sarve — totally; yat-māyām — the illusory energy of whom; māyayā — by that illusory energy; āvṛtāḥ — being covered; tasya — His; viśva-īśvarasya — of the Lord of the universe; idam — this; śastram — weapon (the disc); durviṣaham — even intolerable; hi — indeed; naḥ — of us; tam — to Him; evam — therefore; śaraṇam yāhi — go to take shelter; hariḥ — the Supreme Personality of Godhead; te — for you; śam — auspiciousness; vidhāsyati — certainly will perform.
Past, present and future are known to me [Lord Śiva], Sanat-kumāra, Nārada, the most revered Lord Brahmā, Kapila [the son of Devahūti], Apāntaratama [Lord Vyāsadeva], Devala, Yamarāja, Āsuri, Marīci and many saintly persons headed by him, as well as many others who have achieved perfection. Nonetheless, because we are covered by the illusory energy of the Lord, we cannot understand how expansive that illusory energy is. You should simply approach that Supreme Personality of Godhead to get relief, for this Sudarśana cakra is intolerable even to us. Go to Lord Viṣṇu. He will certainly be kind enough to bestow all good fortune upon you.
tato nirāśo durvāsāḥ
padaṁ bhagavato yayau
vaikuṇṭhākhyaṁ yad adhyāste
śrīnivāsaḥ śriyā saha
tataḥ — thereafter; nirāśaḥ — disappointed; durvāsāḥ — the great mystic Durvāsā; padam — to the place; bhagavataḥ — of the Supreme Personality of Godhead, Viṣṇu; yayau — went; vaikuṇṭha-ākhyam — the place known as Vaikuṇṭha; yat — wherein; adhyāste — lives perpetually; śrīnivāsaḥ — Lord Viṣṇu; śriyā — with the goddess of fortune; saha — with.
Thereafter, being disappointed even in taking shelter of Lord Śiva, Durvāsā Muni went to Vaikuṇṭha-dhāma, where the Supreme Personality of Godhead, Nārāyaṇa, resides with His consort, the goddess of fortune.
tat-pāda-mūle patitaḥ savepathuḥ
āhācyutānanta sad-īpsita prabho
kṛtāgasaṁ māvahi viśva-bhāvana
sandahyamānaḥ — being burned by the heat; ajita-śastra-vahninā — by the blazing fire of the Supreme Personality of Godhead’s weapon; tat-pāda-mūle — at His lotus feet; patitaḥ — falling down; sa-vepathuḥ — with trembling of the body; āha — said; acyuta — O my Lord, O infallible one; ananta — O You of unlimited prowess; sat-īpsita — O Lord desired by saintly persons; prabho — O Supreme; kṛta-āgasam — the greatest offender; mā — to me; avahi — give protection; viśva-bhāvana — O well-wisher of the whole universe.
Durvāsā Muni, the great mystic, scorched by the heat of the Sudarśana cakra, fell at the lotus feet of Nārāyaṇa. His body trembling, he spoke as follows: O infallible, unlimited Lord, protector of the entire universe, You are the only desirable objective for all devotees. I am a great offender, my Lord. Please give me protection.
ajānatā te paramānubhāvaṁ
kṛtaṁ mayāghaṁ bhavataḥ priyāṇām
vidhehi tasyāpacitiṁ vidhātar
mucyeta yan-nāmny udite nārako ’pi
ajānatā — without knowledge; te — of Your Lordship; parama-anubhāvam — the inconceivable prowess; kṛtam — has been committed; mayā — by me; agham — a great offense; bhavataḥ — of Your Lordship; priyāṇām — at the feet of the devotees; vidhehi — now kindly do the needful; tasya — of such an offense; apacitim — counteraction; vidhātaḥ — O supreme controller; mucyeta — can be delivered; yat — of whose; nāmni — when the name; udite — is awakened; nārakaḥ api — even a person fit for going to hell.
O my Lord, O supreme controller, without knowledge of Your unlimited prowess I have offended Your most dear devotee. Very kindly save me from the reaction of this offense. You can do everything, for even if a person is fit for going to hell, You can deliver him simply by awakening within his heart the holy name of Your Lordship.
hy asvatantra iva dvija
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; aham — I; bhakta-parādhīnaḥ — am dependent on the will of My devotees; hi — indeed; asvatantraḥ — am not independent; iva — exactly like that; dvija — O brāhmaṇa; sādhubhiḥ — by pure devotees, completely free from all material desires; grasta-hṛdayaḥ — My heart is controlled; bhaktaiḥ — because they are devotees; bhakta-jana-priyaḥ — I am dependent not only on My devotee but also on My devotee’s devotee (the devotee’s devotee is extremely dear to Me).
The Supreme Personality of Godhead said to the brāhmaṇa: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.
nāham ātmānam āśāse
mad-bhaktaiḥ sādhubhir vinā
śriyaṁ cātyantikīṁ brahman
yeṣāṁ gatir ahaṁ parā
na — not; aham — I; ātmānam — transcendental bliss; āśāse — desire; mat-bhaktaiḥ — with My devotees; sādhubhiḥ — with the saintly persons; vinā — without them; śriyam — all My six opulences; ca — also; ātyantikīm — the supreme; brahman — O brāhmaṇa; yeṣām — of whom; gatiḥ — destination; aham — I am; parā — the ultimate.
O best of the brāhmaṇas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences.
prāṇān vittam imaṁ param
hitvā māṁ śaraṇaṁ yātāḥ
kathaṁ tāṁs tyaktum utsahe
ye — those devotees of Mine who; dāra — wife; agāra — house; putra — children, sons; āpta — relatives, society; prāṇān — even life; vittam — wealth; imam — all these; param — elevation to the heavenly planets or becoming one by merging into Brahman; hitvā — giving up (all these ambitions and paraphernalia); mām — unto Me; śaraṇam — shelter; yātāḥ — having taken; katham — how; tān — such persons; tyaktum — to give them up; utsahe — I can be enthusiastic in that way (it is not possible).
Since pure devotees give up their homes, wives, children, relatives, riches and even their lives simply to serve Me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time?
vaśe kurvanti māṁ bhaktyā
sat-striyaḥ sat-patiṁ yathā
mayi — unto Me; nirbaddha-hṛdayāḥ — firmly attached in the core of the heart; sādhavaḥ — the pure devotees; sama-darśanāḥ — who are equal to everyone; vaśe — under control; kurvanti — they make; mām — unto Me; bhaktyā — by devotional service; sat-striyaḥ — chaste women; sat-patim — unto the gentle husband; yathā — as.
As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control.
mat-sevayā pratītaṁ te
necchanti sevayā pūrṇāḥ
kuto ’nyat kāla-viplutam
mat-sevayā — by being engaged fully in My transcendental loving service; pratītam — automatically achieved; te — such pure devotees are fully satisfied; sālokya-ādi-catuṣṭayam — the four different types of liberation (sālokya, sārūpya, sāmīpya and sārṣṭi, what to speak of sāyujya); na — not; icchanti — desire; sevayā — simply by devotional service; pūrṇāḥ — fully complete; kutaḥ — where is the question; anyat — other things; kāla-viplutam — which are finished in the course of time.
My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [sālokya, sārūpya, sāmīpya and sārṣṭi], although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?
sādhavo hṛdayaṁ mahyaṁ
sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti
nāhaṁ tebhyo manāg api
sādhavaḥ — the pure devotees; hṛdayam — in the core of the heart; mahyam — of Me; sādhūnām — of the pure devotees also; hṛdayam — in the core of the heart; tu — indeed; aham — I am; mat-anyat — anything else but me; te — they; na — not; jānanti — know; na — not; aham — I; tebhyaḥ — than them; manāk api — even by a little fraction.
The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.
tava vipra śṛṇuṣva tat
ayaṁ hy ātmābhicāras te
yatas taṁ yāhi mā ciram
sādhuṣu prahitaṁ tejaḥ
prahartuḥ kurute ’śivam
upāyam — the means of protection in this dangerous position; kathayiṣyāmi — I shall speak to you; tava — of your deliverance from this danger; vipra — O brāhmaṇa; śṛṇuṣva — just hear from me; tat — what I say; ayam — this action taken by you; hi — indeed; ātma-abhicāraḥ — self-envy or envious of yourself (your mind has become your enemy); te — for you; yataḥ — because of whom; tam — to him (Mahārāja Ambarīṣa); yāhi — immediately go; mā ciram — do not wait even a moment; sādhuṣu — unto devotees; prahitam — applied; tejaḥ — power; prahartuḥ — of the executor; kurute — does; aśivam — inauspiciousness.
O brāhmaṇa, let Me now advise you for your own protection. Please hear from Me. By offending Mahārāja Ambarīṣa, you have acted with self-envy. Therefore you should go to him immediately, without a moment’s delay. One’s so-called prowess, when employed against the devotee, certainly harms he who employs it. Thus it is the subject, not the object, who is harmed.
tapo vidyā ca viprāṇāṁ
te eva durvinītasya
kalpete kartur anyathā
tapaḥ — austerities; vidyā — knowledge; ca — also; viprāṇām — of the brāhmaṇas; niḥśreyasa — of what is certainly very auspicious for upliftment; kare — are causes; ubhe — both of them; te — such austerity and knowledge; eva — indeed; durvinītasya — when such a person is an upstart; kalpete — become; kartuḥ — of the performer; anyathā — just the opposite.
For a brāhmaṇa, austerity and learning are certainly auspicious, but when acquired by a person who is not gentle, such austerity and learning are most dangerous.
brahmaṁs tad gaccha bhadraṁ te
tataḥ śāntir bhaviṣyati
brahman — O brāhmaṇa; tat — therefore; gaccha — you go; bhadram — all auspiciousness; te — unto you; nābhāga-tanayam — to the son of Mahārāja Nābhāga; nṛpam — the King (Ambarīṣa); kṣamāpaya — just try to pacify him; mahā-bhāgam — a great personality, a pure devotee; tataḥ — thereafter; śāntiḥ — peace; bhaviṣyati — there will be.
O best of the brāhmaṇas, you should therefore go immediately to King Ambarīṣa, the son of Mahārāja Nābhāga. I wish you all good fortune. If you can satisfy Mahārāja Ambarīṣa, then there will be peace for you.